Ch 1. The Burnt offering

Ch 2. The Meal offering

Ch 3. The Peace offering  

Ch 4. The Sin offering

Ch 5. The Trespass offering

Ch 8. The Consecration of Aaron and his sons

Ch 14. Leprosy - type of sin, individual and ecclesial

Ch 23.  The Annual Feasts

Ch 25   The Land Laws - The Law of Jubilee

Ch 26. Eretz Israel - conditions of tenancy / blessings and cursings (cp Deut 28)

Waiyikra - And He called


Leviticus is not its true title. The name comes to us from the Septuagint (Greek translation of the O.T.) through the Vulgate (the Latin translation). Leveitikon was the name of the third book of the Pentateuch in the Septuagint; and during the early centuries of the Christian era, this translation was largely used. In the fourth century, however, Jerome translated it into Latin (completed AD. 405). This rendition, called the Vulgate, became the Bible of the Western church until the Reformation. In Latin, the Greek name became Leviticus, and has been borrowed from that source ever since.

Leviticus signifies that which pertains to Levites. But. in fact, the book has very little instruction for Levites as such. Indeed, the only direct reference to them is in Lev. 25:32-33. The book, therefore, is not designed for exclusive use of the Levites as its title in the A.V. would suggest, nor even to outline their functions and duties for others to consider. It is

a book for all true Israelites, whatever their status might be. The whole nation had been called to Yahweh as a Kingdom of priests (Exod. 19:6), and each individual was required to adjust himself to the requirements of such a call.

Therefore, though it is convenient because of common use to refer to the book as Leviticus, let us recognise that the teaching laid down therein is not exclusive to Levites, but applies to all.

The true title is the Hebrew title. This is Wavichrah, meaning And He called. It comprises the first word of the book, and therefore announces that the book concerns all those "whom Yahweh calls". It, therefore, is a book for the Ecclesia, a word that denotes those called


It stresses the mercy of Yahweh. Having condescended to dwell among the people of His choice in the Tabernacle provided for that purpose by Moses (this comprising the last incident recorded in Exodus), He now calls the people to come unto Him in fellowship and


But to do so presents a problem, which the book solves for us. As the doctrine of the Atonement sets forth Yahweh as One Who cannot look upon iniquity (Hab. 1:13), how can sinful man acceptably approach Him?

The answer is contained in the instructions of the book Before us. It shows that sinful man can only approach Yahweh on the basis of mercy and forgiveness (Rom. 3:25) expressed through bloodshedding and sanctification. This is stressed in Heb. 9:22.

"Without shedding of blood is no remission".

Hence, appropriately, Leviticus commences with sacrifice. Shedding of blood for such a purpose brought death to the flesh: and as the blood was then offered to Yahweh, and in itself represents life, so the whole principle of sacrifice was twofold: death to the flesh, and life dedicated to Yahweh.

The book, as we shall see, is divided into those two sections. The first section sets forth the terms of Access; the second section sets forth the terms of Walk or Conduct.

The Christadelphian Expositor - Logos

Chapters 1-7 contain the Laws of sacrifice for the individual, the congregation, and the priests.

Chapters 8-10 concern the inauguration of worship in the completed sanctuary.

Chapters 11-17 relate to the laws of clean and unclean, purity and purification, culminating in Yom Kippurim, the Day of Coverings (Atonement).

Chapters 18-26 legislate on marriage, personal and social ethics, the sacred festivals, land tenure, and conclude with a solemn exhortation on the connection between religion and national welfare.

Chapter 27 is a supplementary chapter on vows and tithes. All the precepts are merely a translation into terms of daily life of the divine call: "Be ye holy for I am holy" (ch. 19:2).

This is shown as an active principle, shaping and regulating every sphere of human life and activity. We commence reading one of the most remarkable, intricate and enthralling books, and come face to face with the important element of holiness -- without which none shall see Yahweh. GEM, Logos.


As today we view that symbolism retrospectively through the long-distance lenses of . revelation we are naturally preoccupied with its prophetic import. This was an import which the faithful in Israel could hardly have been expected to perceive.

Indeed they were never meant to perceive it in its details, but only in the dimmest outline, for the mystery contained in it was only to be made manifest at the appointed time, long future from their day. This serves, however, to emphasize all the more that, unless the Law was designed solely to baffle and bewilder them, it must have had its immediate lessons to teach them, and that the bulk of its ordinances .were each meant to be intelligible to them as "a figure for the time then present".

We can thus see why God counselled Joshua, 

'This book of the law shall not depart out of thy mouth ; but thou shalt meditate therein day and night" (Joshua I : 8). 

The prayer of the faithful must always have been "Open thou mine eyes that I may behold wondrous things out of thy law" (Psa. 1.19: 18).

It needs to be ours also, not only that we should perceive further prophetic meanings in the Law but others besides. Like the apostles we should be able to take a bi-focal view of the Law, now reading it at long range, now reading it at close range; Only by such close-range reading can we in fact abstract from its symbols the spiritual laws concealed within them.

Law and Grace Ch 2


The Feast of Tabernacles and Levitical Sacrifices are enjoined by the code of Moses; and Zechariah testifies that-

'Every one that is left of all the nations, which came against Jerusalem, shall even go up from year to year to worship the King, the Lord of hosts, and to keep the Feast of Tabernacles. And they that sacrifice shall come and take of them, and seethe therein'-Zechariah 14: 16, 21.

"The Mosaic Law amended so as to harmonise with the truth in Jesus, but not the entire original statutes, will become the code of all nations, in the time when 'it (the Law) shall go forth from Zion, and the Word of the Lord from Jerusalem."'

... Palestine is the land of the true believer's adoption, and he longs to be united to it, not simply to be 'under the sway' as a mere subject, but to be associated with Messiah in his kingly and priestly offices, as joint-rulers with him of Israel and the nations of the earth.

Herald of the Kingdom and Age to Come, Nov 1852